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Toward a Theological Framework for Reimagining Sexuality and Sexual Orientation LMU/LLS Theses and Dissertations May 2014 Envisioning Queer Culture: Toward a Theological Framework for Reimagining Sexuality and Sexual Orientation Danielle Dempsey Loyola Marymount University, [email protected] Follow this and additional works at: https://digitalcommons.lmu.edu/etd Part of the Christianity Commons, and the Ethics in Religion Commons Recommended Citation Dempsey, Danielle, "Envisioning Queer Culture: Toward a Theological Framework for Reimagining Sexuality and Sexual Orientation" (2014). LMU/LLS Theses and Dissertations. 140. https://digitalcommons.lmu.edu/etd/140 This Thesis is brought to you for free and open access by Digital Commons @ Loyola Marymount University and Loyola Law School. It has been accepted for inclusion in LMU/LLS Theses and Dissertations by an authorized administrator of Digital Commons@Loyola Marymount University and Loyola Law School. For more information, please contact [email protected]. Envisioning Queer Culture: Toward a Theological Framework for Reimagining Sexuality and Sexual Orientation By Danielle Dempsey A Thesis Presented to the Department of Theological Studies Loyola Marymount University In partial fulfilment of the Requirements for the Degree Master of Arts in Theological Studies May 7, 2014 Dempsey 2 Table of Contents Abstract 3 Introduction 4 1. Disruptive Christian Ethics: Action-based Sexual Ethics and the Problems of Homophobia and Heterosexism 7 2. New Natural Law Theory and Human Dignity 16 3. The Sexual Person: Toward a renewed Catholic Anthropology and a Same-Sex Inclusive Sexual Ethic 27 4. Marginalized Communities and the Quest for the Living God 36 5. Envisioning Sexuality in Light of Cultural Pluralism 48 Dempsey 3 Abstract In this thesis, I argue that the both the Church and the Queer Community will benefit from a reexamination of Church teachings on sexuality. I argue that Church’s current position on sexuality does not uphold its own teaching on the importance human dignity, because a sexual ethic that opposes homosexuality contributes to the marginalization of members of the Queer Community. I then argue that Michael Lawler’s and Todd Salzman’s The Sexual Person: Toward a Renewed Catholic Anthropology provides a revisionist theory on sexual ethics that is inclusive of same-sex couples while also paying deference to the fundamental elements of the Church’s teaching on sexual ethics. Having suggested that a revisionist sexual ethic such as Salzman’s and Lawler’s serves as a cohesive response to the Church’s existing position on sexuality, I appeal to Elizabeth Johnson’s framework in Quest for the Living God: Mapping Frontiers in the Theology of God. Johnson argues that individuals who experience marginalization are an asset to the Christian Church because they offer unique insights into God. I propose that instead of approaching homosexuality solely in terms of ethics, Johnson’s framework allows us to regard members of the Queer Community in terms of the contributions they have to offer the Church. Finally, I employ David Tracy’s methodology in Blessed Rage for Order: The New Pluralism in Theology and propose that in light of postmodernity, we ought to use a pluralistic model when approaching a multiplicity of belief systems as well as when approaching the multi-faceted nature of sexuality. I conclude that in doing so both the Church and the Queer Community will benefit from the Queer Community’s full and open participation within the Catholic Church. Dempsey 4 Introduction The meaning of sexuality and sexual acts is a topic subject to ongoing social and theological debate. One provocative issue that continues to receive extensive theological, pastoral, and moral reflection is homosexuality. In this thesis, I argue that both the Catholic Church and same-sex oriented individuals1 will benefit greatly from a reexamination of the Magisterium’s existing position on sexual ethics in light of contemporary understandings of sexual orientation as well as cultural pluralism. I suggest that the Magisterium’s position (which falls under the category of traditionalist theories on sexuality) as well as the sexual ethic proposed by New Natural Law Theory, both of which denounce homosexual sex acts, perpetuate the problems of homophobia and heterosexism as outlined in Traci West’s Disruptive Christian Ethics: Why Racism and Women’s Lives Matter. These problems are worthy of more attention on the part of the Church because they contradict the teaching established by John Paul II in Evangelium Vitae, which stresses the utmost importance of upholding every individual’s human dignity. Having discussed traditionalist and New Natural Law theories on homosexuality in conjunction with Evangelium Vitae, I propose that Todd Salzman’s and Michael Lawler’s The Sexual Person: Toward a Renewed Catholic Anthropology provides a revisionist theory on sexual ethics that is inclusive of same-sex couples while also adhering to the fundamental elements of Church teachings on sexual ethics. Operating from the premise that Salzman’s and Lawler’s sexual anthropology serves as a cohesive and meaningful response to the problematic aspects of the Magisterium’s current sexual ethic, I discuss same-sex oriented individuals and couples in conjunction with Elizabeth Johnson’s Quest for the Living God: Mapping Frontiers in the Theology of God. I argue that like the other marginalized groups Johnson discusses in her Dempsey 5 book, same-sex oriented persons provide us with many new insights into relating to and engaging with God. Finally, appropriating David Tracy’s framework for cultural pluralism in Blessed Rage for Order: The New Pluralism in Theology, I argue that sexual orientation ought to be understood in terms of culture and community rather than appealing exclusively to action and morality. The Magisterium’s existing teachings on sexuality and sexual acts warrant further examination because they do not uphold the Church’s own teaching on the importance of human dignity. A sexual ethic that opposes homosexuality contributes to the marginalization of same- sex oriented individuals. An action-based sexual ethic, particularly one that mandates exclusively that a sexual act be both conjugal and procreative, evaluates the morality of homosexual acts without regarding sufficiently the dignity of homosexually-inclined individuals. Because of this lack of consideration for the human dignity of same-sex oriented persons, the current Church teaching on homosexuality is detrimental not only to homosexually-inclined individuals but also to the Catholic Church as a whole. Protestant thinker Traci West’s Disruptive Christian Ethics discusses the problems of heterosexism and homophobia as they affect practitioners of Christianity. West’s call for the use of experience as a determinant criterion will prove useful within a context as well. Incorporating experience into our discernment of sexual ethics will help resolve the heterosexism and homophobia that the Magisterial position on homosexuality perpetuates. The similar but more extreme views purported by New Natural Law Theorists such as John Finnis. Finnis as well as his contemporaries claim to base their sexual ethics upon the Magisterium’s position. However, I contend that New Natural Law Theory contributes explicitly to the heterosexism and homophobia that West describes, and subsequently debases same-sex oriented individuals. Dempsey 6 In order to uphold the human dignity of homosexually-oriented persons, we must first move away from a sexual ethic that denounces homosexual sex acts. Salzman’s and Lawler’s The Sexual Person: Toward a Renewed Catholic Anthropology provides an alternative sexual ethic that, as I will demonstrate, is faithful to the core of Church teachings on sexual morality and is also inclusive of same-sex couples. I contend that Salzman’s and Lawler’s sexual anthropology is a useful and necessary response to the Church’s current procreative and act- based sexual ethics. I then engage Elizabeth Johnson’s Quest for the Living God. Johnson proposes that in our continued attempt to understand and relate to God, we must defer to the unique insights of individuals and communities on the margins of society, such as the impoverished, women, African Americans, and the Latino/a Community. Using Johnson’s framework, we can envision homosexually-oriented individuals in a similar way. In order to understand same-sex oriented individuals in terms of their membership within a marginalized group, we must propose a methodology that conceives of these persons not in terms of sexual activity but rather in terms of sexual orientation and community. David Tracy’s Blessed Rage for Order: The New Pluralism in Theology calls for an approach to theology that engages with non-Christian peoples and traditions in an attempt to spread the foundational truths of Christianity as well as to discover new and different ways of perceiving these individuals. I argue that we might use Tracy’s methodology to understand sexuality and sexual orientation in terms of pluralism as well. Just as Tracy argues on behalf of the value of cultural pluralism and diversity, I suggest that there is value in the diversity and plurality of sexualities and orientations within and amongst Lesbian/Gay/Bi/Trans/Queer-identified individuals, or what I refer to as members of the Queer Community, today. Dempsey 7 Chapter 1: Disruptive Christian Ethics: Action-based Sexual Ethics and the Problems of Homophobia and Heterosexism Currently, the Magisterium maintains that a conjugal act
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